Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	distinction_n	mortal_a	venial_a	4,934	5	12.1153	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07538	A sermon preached at Pauls Crosse the 24. of October. 1624. By Robert Bedingfield Master of Arts, and student of Christ-Church in Oxford	Bedingfield, Robert, 1597 or 8-1651.	1625 (1625)	STC 1792; ESTC S101420	26,141	48

big ones the tares spring vp faster then the corne and they doe it insensibly they steale their growth crescere non videmus sed crevisse yet if this were not so if lesser slips opened not the sluces for greater crimes to flow in if wanton glances were not fore-runners of Fornication nor Fornication a step to Adultery if concupiscence would not winne consent nor consent breake out into Act nor the Act often reiterated beget an habit yet were one and the least of these damnable Flesh and Bloud may dispute the fairest praetexts for sinne yet black wil not be dyed into white The Prince of darknesse when he transformeth himselfe into an Angell of light 't is a iugling and not a change so the workes of darknesse may haue the credit of the deedes of light they can neuer haue the goodnesse 't is in vaine to sow fig-leaues together to couer our deformities let vs distinguish and mitigate colour or qualifie what we can that which is mortall and such is euery sinne will not be made veniall otherwise euery Popish Casuist or Roman Schoolman would make veniall sinnes as fast as their God on earth doth pardō them Possunt excusari à mortali parentes c. Parents putting off as well Nature as Religion cursing their children euen to that height that they wish them with the Diuell sinne but venially so Greg. de Val. 3 Tome 1090 page Qui iudicium facit in re gravi temerarium c. A Iudge iudging rashly be it vpon life and death sinneth but venially Bonacina in his second disputation de peccatis his 3 quaestion puncto 5. Some lying some theft must be veniall when some blasphemy all if it be but chollerick is not mortall Navar in his Manuall page 91. Yet doe these which thus preach impunity for sin brand vs with the slaunder of Libertines The distinction of mortall and veniall vnderstand it aright 't is none of theirs but ours 't is true all sinnes euen of the Elect in foro iustitiae in the rigour of iustice are mortall but in foro misericordiae by the mercy of God they are all veniall legally all are mortall Euangelically all veniall ratione peccatorum they are all mortall ratione peccantium there are none not veniall this is our doctrine in which there is as well consent as truth with them there is no concord for besides some amongst them which altogether deny their vse of the distinction as Gerson and Fisher they cannot agree what this venial sinne should be some will haue it contra consilium others contra praeceptum some state it to be praeter legem not contra legem others graunt it to be against the Law but not against charity which is the end of the Law some thinke it both to be against the Law and to diminish charity one will haue it to be sinne imperfectly by analogy others properly vnivocally you may know 't is Babel they are building by the confusion of their language While we thus proue all sinnes to be mortall we teach not a parity of offences we are so Catholicke that we are not Stoicall all sinnes are mortall therfore all are aequall 't is bad Logicke but calumnies must be prou'd by such sequels Vertues haue their Climax much more vices the School giueth the reason Illae ad unum tendunt haec ab uno ad multas mundi vanitates The person the place the manner are circumstances which both aggrauate extenuate a sinne First the person the person against whom we offend the person who offendeth for the first lesse was the sin of the vsurpers in slaying the seruants then in killing the Heire of the Vineyard far greater was the sin of the Iewes in crucifying the Lord of glory then that of their Fathers in murthering the Prophets he sinneth with a higher hand that transgresseth against the Cōmandements of the first Table then he that offendeth against them of the second Blasphemie of oathes profanation of the Sabbaoth although here by the indulgence of the Law or by the conniuence of the Magistrate they escape the seuerity of discipline shall hereafter be punished with extremity of torture Neither doth the person only distinguish the guilt of the two Tables but maketh degrees of sin against one the same Commandement Homicide Parricide are both murder yet the seuere torture which all Nations inflict vpon the one aboue the other are sufficient euidence of the difference of the crimes All murder is censured is punished with death but death hath not alwaies the same sting when she commeth to torture a Parricide a Rauillac for murthering his King O how she is dressed like a Fury armed with racks with fires with strapadoes with burning pincers pulling off flesh to make wounds with scalding oile pitch rozen to powre into those wounds with horses to disioint rent the body that the malefactour may think himselfe in Hell before he is dead she tormenteth him in a furnace flaming with fire brimstone making vp her tragedie with the banishment of the Parricides parents with pulling down the house where he was borne although she spareth the liues of his brethren sisters vnkles yet must they change their names all the Rauillacs must perish Degrees of punishment are as well after death as in death the tortures of one damned soule are differenced from the pangs of an other he that hath bin more wicked Mar. 23.15 shall be more wretched such shall be the punishment as is the crime which is augmented not only by the person who is offended but by the person also who doth offend Greatnes goodnes should twin together no Monarch hath licence to offend no Prince hath any non-obstante for sin neither yet is the Kings praerogatiue lessened because he may not sin it should be inlarged if he could not sin 'T is the misery of soueraignty that the offence is alwayes as great as the offender the sin as soueraigne as the person a Prince his slips are crimes a moat in his Eye is a beame his blemish is a leprosie 't is the Kings truth in the beginning of his first booke of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reason is because he doth not so much commit his sin as teach it nec tam delicto nocens est quàm exemplo A Peasants sin presently findeth it's graue is neglected as his person but Monarchs vices are alwaies masculine and beget the like in others Let Nero be ouer-much delighted in stageplaies straight the grauity of the Senat putteth on Buskins Lactant. 5. infiit and acteth a Comedy Mores vitia Regis imitari genus obsequij putatur Many doe thinke it against their allegiance to be holy if their King be profane The People will follow their Prince yea although they forsake their God to doe it whatsoeuer Iosuah their Captaine their King commandeth them that will they doe Iosuah 1.16 Hence is it that the Israëlitish renegado